Beyond Jamestown: Virginia Indians Past and Present
Canoe Dance, Virginia Indians (Big Day Out Festival in Kent County, England, July 2006)
Edited by Melanie R. Brimhall, Carole Nash, and Karenne Wood (Monacan)
Funding provided by the Virginia Foundation for the Humanities
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After centuries of racial prejudice and personal fears, the Virginia Indians of our history books, until
recently, were forgotten peoples. The descendants of Virginia’s founding fathers: Powhatan,
Amoroleck, Opechancanough and others, were denied their identities when legal documents were
altered and oral history fell silent. Today, the eight state- recognized tribes of Virginia (Chickahominy,
Eastern Chickahominy, Mattaponi, Monacan, Nansemond, Pamunkey, Rappahannock, and Upper
Mattaponi) stand at the doors to the Senate, anticipating the final vote that will acknowledge their
long-awaited federal recognition.
The exhibit, “Beyond Jamestown: Virginia Indians Past and Present,” was developed by Karenne
Wood and the Virginia Museum of Natural History, with partial funding provided by the Virginia
Foundation for the Humanities and the Virginia Indian Heritage Program. James Madison University is
privileged to host the exhibit for the fall of 2008. Additional support and funding at JMU was provided
by the Madison Art Collection, the Edith Carrier Arboretum, the International Beliefs and Values
Institute, the Office of International Programs, the College of Visual and Performing Arts, The School of
Art and Art History, the College of Education, and Interdisciplinary Liberal Studies.
This booklet was written as an accompaniment to the exhibit "Beyond Jamestown: Virginia Indians
Yesterday and Today” and largely presents Virginia Indian history through the words of the
Commonwealth's indigenous communities. As you read this, we hope that the voices of Virginia's First
People will resonate across years of silence and invisibility. Their powerful story of survival opens the
door to a new understanding of today's thriving Indian communities.
Powhatan Red Cloud Owen, a member of the Chickahominy tribe and a Jamestown events planner, remembers being dressed in regalia as part of the opening ceremonies in 2004 for the National Museum of the American Indian in Washington. A Kiowa standing next to him turned and asked where he was from, "Virginia," Powhatan remembers answering. "No, where are your people from?" the questioner persisted. Powhatan said, "Virginia. We're the Chickahominy." "Never heard of them,” responded the Kiowa. "Well, we're here. We never left,” Powhatan replied.
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Moria Oden (Monacan)
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Page Map of the State-Recognized Tribes……………………………..…….. 5 Chickahominy……………………………………………….……………6 Eastern Chickahominy……………………………………….…………. 7 Mattaponi………………………………………………….……………... 8 Monacan………………………………………………….……………… 9 Nansemond……………………………………………………………….10 Pamunkey……………………………………………………………….. 11 Rappahannock………………………………………………………….. 12 Upper Mattaponi…………………………………………………..…….13 Pamunkey Pottery……………………………………………………….14 Powhatan………………………………………………………………....15 Chief Stephen Adkins…………………………………………………....16 Pocahontas………………………………………………………………. 17 Ashley Atkins……………………………………………………………..18 Community: Roles of Men and Women………………………………...19 Housing (Longhouse and Wigwam) …………………………………....20 Clothing, Hairstyles and Accessories………………………….…….21-22 Transportation (dugout canoe) ………………………………………....23 Languages……………………………………………………………….. 24 Fishing…………………………………………………………………… 25 Fish Conservation Today……………………………………………….. 26 Farming………………………………………………………………….. 27 Gathering…………………………………………………………………28 Native Tobacco…………………………………………………………...29 The Three Sisters………………………………………………………...30 Black Birch………………………………………………….……..….….31 Oak……………………………………………………………...……….. 32 Dogbane..……….……………………………………..………..…..…33-34 Tuckahoe……………………………………………………..……… 35-36 Sassafras……………………………………………………………….…37 A Guide to Writing about Virginia Indian History..……………… 38-40 Educational Images and Activities……………..……………………41-46 Fast Facts…………………………………………………..….………….47 Credits……………………………………………….……………………48
Table of Contents
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Map by Keith Damiani, Sequoia Design
When the Commonwealth of Virginia extends tribal recognition by an Act of the General Assembly, the recipient is always known as a tribe, that is, an Indian-descended group that has functioned in specific ways over time (*). Indian-descended groups are not officially tribes until they are recognized by the General Assembly.
According to the Code of Virginia ( 2.2-2629), the Virginia Council on Indians shall establish criteria for tribal recognition and shall recommend to the General Assembly and the Governor in its biennial report those groups meeting the criteria that should be given official state recognition. The Council should receive the documents comprising a petition for recognition to carry out this function.
(*)The criteria that must be satisfied by a petitioning group in order to qualify for recommendation by the Council for Virginia state recognition can be summarized as follows:
1. Showing that the group’s members have retained a specifically Indian identity through time 2. Descent from an historical Indian tribe(s) that lived within Virginia’s current boundaries at the
time of that tribes first contact with Europeans 3. Ability to trace that tribes continued existence within Virginia from first contact down to the
present 4. Providing a complete genealogy of current group members, traced as far back as possible 5. Showing that the community has been socially distinct at least for the 20th century, and
farther back if possible from other cultural groups, preferably by organizing separate churches, schools, political organizations, etc.
6. Providing evidence of contemporary formal organization, with full membership restricted to people genealogically descended from the historical tribe(s).
http://indians.vipnet.org/stateRecognition.cfm
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The Chickahominy Tribe is located in Charles City County, Virginia, midway between Richmond and Williamsburg, near where the tribe lived in 1600. When Jamestown was founded, the tribe lived in established towns along the Chickahominy River, from the mouth of the river near Jamestown to the middle of the current county of New Kent. Because of their proximity to Jamestown, the Chickahominy people had early contact with the English settlers, helping them to survive during their first few winters here by trading food for other items. Later, the tribal members helped teach the settlers how to grow and preserve their own food. Captain John Smith made several trade voyages up the Chickahominy River to the land of the Chickahominy.
As the settlers began to prosper and expand their settlements, the Chickahominy were crowded out of their homeland. In the treaty of 1646, the tribe was granted reservation land in the Pamunkey Neck area of Virginia, near where the Mattaponi reservation now exists in King William County. Eventually, the tribe lost its reservation land, and the tribal families began a gradual migration to the area called the Chickahominy Ridge, where they now reside.
At the time of the English colonists' arrival, the tribe was led by a council of elders and religious leaders called the mungai or "greatmen," rather than by a single person. Today, it is led by a tribal council consisting of twelve men and women, including a chief and two assistant chiefs, all elected by vote of the members of the tribe.
There are approximately 875 Chickahominy people living within a five-mile radius of the tribal center, with several hundred more living in other parts of the United States.
The Chickahominy Tribe was granted official recognition by the state of Virginia in 1983 and since 1996 has been working hard towards recognition by the federal government.
Chickahominy
“People need to understand who we are today, and the struggles we’ve had to go through just to remain who we are, just to live our culture. We’re part of mainstream America but we still have to live in two worlds." Chief Stephen Adkins
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The Chickahominy Tribe Eastern Division is located 25 miles east of
Richmond in New Kent County, Virginia. European contact with the
tribal ancestry of the modern-day Chickahominy Indians and the
Chickahominy Indian Tribe Eastern Division is recorded as early as
1607. They shared a history until the early 1900s, when it was decided
by the Eastern Chickahominy to organize their own tribal government.
This was done because of travel inconvenience to tribal meetings of the
Chickahominy in Charles City County.
In 1910, a school was started in New Kent County for the
Chickahominy Tribe Eastern Division. Grades 1 through 8 were taught
in this one-room school. In 1920-21, the tribe was formally organized
as a separate tribal government, with E.P. Bradby as the Chief. In
September 1922, Tsena Commocko Indian Baptist Church was
organized. Church services were held in the school building until a
church could be built. In 1925, a certificate of incorporation was issued to the Chickahominy Tribe
Eastern Division. The tribe is proud of its 26 veterans with service in the Armed Forces since World
War I. Today the people of the tribe enjoy employment in the private sector, working in the areas of
technology, nursing, business administration, and privately owned businesses.
Tribal members plan to build a tribal center and museum, where functions can be held in an
environment of fellowship and interaction with those who come from out of state. The hope to
enrich and educate our people and the people of Virginia is a strong drive to move forward.
Eastern Chickahominy“We’re still here, and we are not going away! We still have a long way to go, and I hope that the Virginia Indians who follow us will be driven to work to improve things.”
The tribe purchased 41 acres of land in 2002, becoming one of the last of the eight state-recognized tribes in Virginia to
own land.
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The members of this tribe live on a reservation that stretches along the Mattaponi River in
King William County. The Mattaponi Indian Reservation dates back to 1658. In those
early days, the people made their living completely from nature's resources. In 1646 the
Mattaponi began paying tribute to an early Virginia governor. This practice continues to
the present day, when on the fourth Wednesday of November the tribe presents game or
fish to the governor of the Commonwealth of Virginia.
The Mattaponi Indian Reservation was created from land long held by the tribe by an act
of the Virginia General Assembly in 1658. Being one of the oldest reservations in the
country, the tribe traces its history back to the paramount chief Powhatan who led most of
Tidewater Virginia when Europeans arrived in 1607. Since the Assembly's affirmation of
the reservation in 1658, the Mattaponi Tribe has maintained its heritage and many of its
customs despite strong pressures pushing toward assimilation with the mainstream
culture.
Through the years, both the reservation's physical size and the number of tribal members
have diminished. The reservation presently encompasses approximately 150 acres, a
portion of which is wetland. Although the Tribal Roll numbers 450 people, only 75
actually live on the reservation. The Mattaponi Indian Tribe is state recognized and
continues to maintain its own sovereign government. The governing body today is made
up of the chief, assistant chief, and seven councilmen. The mission of the Mattaponi
people is to maintain a sustainable community on the Mattaponi River, a tributary of the
Chesapeake Bay, that will extend the thousands of years of Mattaponi history and heritage
and, in doing so, demonstrate to all people how they may live successful and rewarding
lives in harmony with the earth. The reservation today sits on the banks of the Mattaponi
River, one of the most pristine rivers in the Eastern United States. Facilities on the
reservation include living quarters, a small church, a museum, the Fish Hatchery and
Marine Science Facility, and a community tribal building that was formerly the
reservation school.
Shad have always been a staple in the Mattaponi diet and at the center of the Mattaponi culture. The Hatchery and Marine Science Facility were funded through grants from a number of foundations and organizations as well as from individual contributions. The facility supports the tribe's traditional work with American shad and began several new programs that include fish tagging, water quality monitoring, and the development of educational materials for schools and communities about protecting water resources.
Mattaponi
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The Monacan Indian Nation is composed
of about 1,700 tribal members, located in
Amherst County and recognized as a tribe
by the Commonwealth of Virginia on February 14, 1989. Native habitation in
this region dates back more than 10,000 years, and the original territory of the
tribe comprised more than half of the state of Virginia, including almost all of
the piedmont region and parts of the Blue Ridge Mountains. The Monacan
Nation is one of the oldest groups of indigenous peoples still existing in their
ancestral homeland, and the only group of Eastern Siouan people in the state.
Traditionally, Monacan people buried the remains of their dead in sacred
earthen mounds constructed over time. Thirteen such mounds have been found
throughout the Blue Ridge and piedmont regions, similarly constructed, some
more than a thousand years old. Thomas Jefferson observed several Indians
visiting one of the mounds on his property in the 1700s. He later excavated the
mound and became known as the father of American archaeology because he
documented the findings.
St. Paul's Episcopal Mission at Bear Mountain is the site of the tribe's ancestral
museum and cultural center. The Episcopal Diocese returned the land on which
the tribal center sits to the Monacan Nation in 1995, ending nearly a century of
church control over this small tract held sacred by Monacan people. Since
thattime, the tribe has purchased more than 100 acres on Bear Mountain and
has obtained two other parcels of land in the same area. Tribal members have
begun a cultural education program, an elders' program, and a tribal
scholarship fund. They have obtained numerous grants to fund their projects
and have restored their log cabin schoolhouse, circa 1870, which is now a
registered National Historic Landmark.
On seeking Federal Recognition:
Chief Kenneth Branham says he asked his grandmother why the Indian culture wasn't passed on. She explained that in earlier days, it was safer to keep it a secret.
"She told me with tears in her eyes if the wrong person heard her talking or teaching us those ways, she might not have a place to live the next day."
After getting his grandmother’s blessing, he helped change that.
"I'm very proud of what you're doing," she said, through tears.
"Once she told me that, I knew I was doing the right thing. There was no turning back. You know, I couldn't stop after that if I wanted to." - Chief Kenneth Branham
Monacan Monacan
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At the time of their first English contact in Virginia, the Nansemond Tribe lived
in several towns along the Nansemond River centered near Chuckatuck, the
current location of Suffolk. Their head chief lived near Dumpling Island, where the tribe's temples and sacred items were
located. At that time, the tribe had a population of 1200 persons with 300 bowmen.
The arriving English raided the Nansemond town in 1608, burning their houses and destroying their canoes in
order to force them to give up their corn, thus beginning the open hostilities between the two communities.
As increasing numbers of Europeans poured into the Nansemond River area, the tribal members had to
relocate their tribal lands and their reservation on several occasions, losing their last known reservation lands
in 1792.
Currently most Nansemond tribal members still live in the Suffolk/Chesapeake area. The tribe holds its
monthly meetings at the Indiana United Methodist Church, which was founded in 1850 as a mission for the
Nansemond, and which is adjacent to the site of earlier tribal schools. The tribe was state recognized in 1985.
The members have operated a tribal museum and gift shop in Chuckatuck, and they have current plans for a
tribal center and museum and living history area on ancestral lands along the Nansemond River. They co-host
a powwow each June with the city of Chesapeake, and they celebrate their tribal Powwow each August.
Nansemond
“Native American culture and spirituality involve a
sincere environmental respect and reverence for
land, with the belief that gifts from the Creator
emerge from and are returned to the earth.
Because they feel that the land ‘owns’ them, Native
Americans are spiritually drawn to the land of
their ancestors. For the Nansemond, there is a
spiritual connection to the land at Lone Star Lakes
Park. My ancestors actually lived, hunted, fished,
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The history of the Pamunkey Tribe has been recorded by archaeologists,
anthropologists, and historians, and Native occumpation of their tribal area dates back
10,000 to 12,000 years. Listed as one of the six or more districts inherited by the
paramount chief Powhatan, evidence indicates that the Pamunkey district may have
been the center among those core tribes, and the Pamunkey people were considered
to be the most powerful of tribes who paid allegiance to Powhatan. The Pamunkey
lands have been historically established as a place where Powhatan’s leaders gathered
to rest and restore their spirits. After Powhatan’s death in 1618, Pamunkey Indian
tradition accords that he was buried on the reservation.
The Pamunkey Indian Reservation, on the Pamunkey River and adjacent to King
William County, Virginia, contains approximately 1,200 acres of land, 500 acres of
which is wetlands with numerous creeks. Thirty-four families reside on the reservation
and many tribal members live in nearby Richmond, Newport News, other parts of
Virginia and all over the United States. The tribe has maintained its own continuing
governing body, consisting of a chief and seven council members elected every four
years. The Chief and Council perform all tribal governmental functions as set forth by
their laws.
Much of the surviving Pamunkey culture is indebted to a subsistence lifestyle centered
around pottery making, fishing, hunting, and trapping. Fishing, especially shad and
herring, are an integral part of the tribe’s economy.
Because of the tribe’s foresight, the Pamunkey
River shad runs have remained healthiest of any of
the East Coast rivers that are tributaries of the
Chesapeake Bay.
Pamunkey
Elections are held every
four years, in the
traditional manner of using
a pea and a corn. A basket
is passed around on
election night with the
same number of peas and
corn kernels as voters. The
chief is the first to be voted
on, and then the seven
councilmen. Each person is
given a pea and a corn to
vote when the basket is
passed for a candidate. A
corn is for a "yes" vote for
the candidate, and a pea is
for a "no" vote. The peas
and corn are counted for
each person. Finally, when
the basket has been passed
for each candidate for the
position, the person with
the most corn is elected.
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The Rappahannock probably first encountered the English in 1603.
It was likely Captain Samuel Mace who sailed up the Rappahannock River and
was befriended by the Rappahannock chief. The record tells us that the ship’s
captain killed the chief and took a group of Rappahannock men back to
England. In December 1603, those men were documented giving dugout
demonstrations on the Thames River. In December 1607, the Rappahannock
people first met Captain John Smith at their capital town Topahanocke, on the banks of the river bearing their name.
At the time, Smith was a prisoner of Powhatan’s war chief, Opechancanough. He took Smith to the Rappahannock
town for the people to determine whether Smith was the Englishman who, four years earlier, had murdered their
chief and kidnapped some of their people. Smith was found innocent of these crimes, and he returned to the
Rappahannock homeland in the summer of 1608, when he mapped 14 Rappahannock towns on the north side of the
river.
In an effort to solidify their tribal government in order to fight for their state recognition, the Rappahannock
incorporated in 1921. The tribe was officially recognized as one of the historic tribes of the Commonwealth of
Virginia by an act of the General Assembly on March 25, 1983. In 1996 the Rappahannock reactivated work on
federal acknowledgment, which had begun in 1921, when Chief George Nelson petitioned the U.S. Congress to
recognize Rappahannock civil and sovereign rights. In 1998 the Rappahannock tribe elected the first woman chief,
G. Anne Richardson, to lead a tribe in Virginia since the 1700s. As a fourth-generation chief in her family, she brings
to the position a long legacy of traditional leadership and service among her people.
English settlement in the Rappahannock River valley began illegally in the 1640s. After Bacon’s Rebellion, the Rappahannock consolidated into one town, and in November 1682 the Virginia Council laid out 3,474 acres for the Rappahannock in Indian Neck, where their descendants live today. One year later, the Virginia colony forcibly removed the tribal members from their homes and relocated them, to be used as a human shield to protect white Virginians from the Iroquois of New York, who continued to attack the Virginia frontier and to threaten the expansion of English settlement.
Rappahannock “I think most people, when they think about the history of Virginia and the Indians in particular,. . . think about these things like the dinosaurs that existed and died and now we’re writing about them and learning about them. But that’s not the case with the tribes. They have vibrant communities that have been preserved for thousands of years.” -Chief Anne Richardson
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For centuries the ancestors of the Upper Mattaponi people lived in towns along the waterways of Virginia.
They harvested corn, beans, and squash and hunted deer. They spoke an Algonquian language, and when the
British came in 1607 they were prosperous members of the Powhatan paramount chiefdom. Captain John
Smith’s map of 1612 indicates that the tribe’s present location corresponds with an Indian town called
Passaunkack.
In the mid-1600s, the upper reaches of the Mattaponi River were still frontier, and other tribes had been forced
into the area by the expansion of the British. A 1673 map drawn by August Hermann notes the largest
concentration of Indians near Passaunkack, home of the Upper Mattaponi. The Peace Treaty of 1677 was
signed on behalf of the Mattaponi by werowansqua Cockacoeske, and a reservation of Chickahominy and
Mattaponi was established near Passaunkack. During the 1700s, the Chickahominy moved back to their
homeland. Those people who remained were the ancestors of the Upper Mattaponi.
Through the 18th and 19th centuries, the Upper Mattaponi were known as the Adamstown Band, because so many of the
tribal citizens had the last name Adams. By 1850 a nucleus of at least 10 Adamstown
families were documented in the area, farming and hunting. A Civil War map of 1863
designated the area as Indian Land, and by the 1880s the Adamstown Band had built its
own school. Because of the racial climate, Indian people had few rights and found it
difficult to prosper. Even so, they valued an education, and the first federal funds were
requested in 1892 for education of the Adamstown Indians. In the early 20th century, a
cultural revival spread throughout the tribes of the region, and the band changed its
name to the Upper Mattaponi Indian Tribe.
In 1919 the tribe built a small one-room schoolhouse, Sharon Indian School. This building served them until 1952, when a brick structure was erected adjacent to the original building. The new school was closed in 1965 with the policy of desegregation, and it is now on the Virginia Landmarks Register and the National Register of Historic Buildings. It is the only public Indian school building still existing in Virginia.
Upper Mattaponi
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Archaeology attests to the fact that the potter's craft has been
practiced by the (Pamunkey) Indians for many centuries. Pre-Columbian
(before European people came to North America) vessels and shards
found on the reservation today are very similar to pieces made at the
end of the nineteenth century.
The traditional Pamunkey clay deposit provides a firm link with the past,
for this clay deposit has been in documented use for at least 200 years,
and it is most likely that clay has been dug here ever since the
community was founded. Today, the place is called Lay Landing.
According to Mr. Edward Bradby, who was born there at the turn of the
century, the original name could have been Clay Landing, the
contemporary name being merely a contracted form. When Pollard
interviewed Terrill Bradby at the end of the nineteenth century, he
recalled digging clay when he was a boy before the Civil War.
The basic Pamunkey vessel is flat-bottomed. The potter first takes a small
quantity of clay and constructs a disk, which forms the bottom. Morsels of
clay are then placed on this simple base, and the vessel's walls are
formed with the assistance of a mussel shell. Once the desired height is
reached, the final shape is given to the vessel. All is accomplished with
the hands in concert with a mussel shell. Large vessels are commonly
beaten with a cord-wrapped paddle until the walls reach the desired
height and thinness. The newly constructed pot is then rubbed with a damp rag, the designs incised
or impressed, and the vessel is then allowed to dry slowly. Then the potters turn to the open fire, as
was customary with their ancestors and in the tradition as it existed before the
advent of the Pottery School.
Today, the Pamunkey pottery tradition survives despite the trauma of a
changing culture. Over the years, its products have become traditional in
their own right.
The traditional Pamunkey clay deposit provides a firm link with the past, for this clay deposit has been in documented use for at least 200 years, and it is most likely that clay has been dug here ever since the community was founded. “In former times, the opening of a clay mine was a great feast day with the Pamunkey. The whole tribe, men, women and children were present, and each family took home a share of the clay.” -Chief Terrill Bradby
Pamunkey Pottery: An Unbroken Tradition
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Powhatan’s tributaries (the tribes that paid tribute to
him) are best referred to as a "paramount chiefdom"
or by using generic terms such as “the Powhatan
tribes”, when referring to these tribes at the time of
English contact. They did not constitute a
“chiefdom”, a "confederacy" or a nation.
Powhatan When the English arrived in Virginia in 1607,
Powhatan, whose informal name was
Wahunsunacock, was the acknowledged
paramount chief, or mamanatowick, of many
tribes. These tribes ranged from the
Rappahannock River in the north to just south
of the James River in the south, and from the
fall line of the rivers in the west to the
Atlantic Ocean.
Powhatan, who was probably in his 60’s when
he first met the English, had acquired
leadership of these tribes through inheritance
and coercion that was frequently reinforced
with family or marriage ties. He held his
position not only through military strength but
also through great personal and spiritual
charisma as well as a complex system of
social rules not fully understood by the
English. The tribes under Powhatan’s
leadership paid tribute to his treasury in food
and goods, which were then used for
redistribution, trade, rewards, and ceremonial
display.
In the early years of the English colony,
Powhatan’s first intent was probably to
incorporate the English into his polity as
another tribe. Thwarted by the English, who
had another agenda, he retired from
leadership around 1616 and died in April
1618.
–Deanna Beacham, Virginia Council on
Indians
16
I was born in my childhood home in Charles City County,
Virginia. My siblings and I went to church and school,
normal activities for most children. However, as
teenagers, many of us had to leave home in order to attend high school in Muskogee, Oklahoma.
Virginia embraced the Racial Integrity Act which labeled all people as either white or colored. We
were the third race in a two-race state. Through many of our school years our preprinted report
cards had two options to check for race. One option was white the other was colored. Of course
“Indian” was a write in. We finally moved up to forms with the preprinted option “other”. Our
underground joke, albeit painful, was “What tribe are you? The answer was “other.”
Each year our families would make the homecoming circuit, visiting all of the Native American Baptist
Churches as they kicked off a week of revival. While also serving as
the social hub of each Indian Community, the church was a place
of praise and worship where strong moral values and the Christian
Faith were nurtured. The annual Chickahominy Indian Fall Festival
and Pow Wow attracted members from all of the Virginia Indian
Tribes as well as people from the mainstream society, providing a
way for us to share our culture.
For the last several years, my primary focus has been toward
federal recognition for my people. I believe in 2008 the
Chickahominy Indian Tribe, along with the other Virginia Indian tribes seeking federal recognition will
take their place(s) alongside the other 562 federally recognized tribes in the USA by being formally
acknowledged as sovereign nations by the United States Government. I want to see Indians receive
due classification in a state and country that has marginalized them for 400 years.
As a leader of my tribe, my main goals are to inspire our young tribal members to seek higher
education in order to effectively compete for meaningful jobs, to be fully engaged citizens in today’s
society, e.g., voting and running for public office, to be morally upright, and to be spiritually
grounded with a deep faith in our Creator. For the future, I would like to see my people continue to
help guide and shape the emerging generation into principle driven people of character and
courage who will bring honor to their heritage.
Chief Stephen Adkins
(Chickahominy)
“I remember once traveling with my father, and we pulled into a gas station because I had to go to the bathroom and there was one marked “white” and one bathroom marked “colored.” I said, “Dad, what do I do?” Dad would usually choose the closer one.” -Chief Stephen Adkins
17
Pocahontas, a daughter of the Paramount chief
Powhatan, was about 10 years old in 1607, when the
captive John Smith was brought to her father’s headquarters at Werowocomoco. She was noted for
being bright and curious. Opinions differ as to whether the famous “rescue of John Smith” incident
actually happened, but if it did, it was most likely a form of ritual misunderstanding by Smith. During
the next two years, Pocahontas sometimes accompanied her father’s councilors on trips to
Jamestown.
In 1613, while she as visiting with the Patawomeke people in what is now Stafford County, the
teenager was kidnapped by the English
and help for ransom. During her captivity,
Pocahontas met the Englishman John
Rolfe, who wanted to marry her. After the
English made peace with her father, she
agreed, with her father’s approval, to
accept their religion and marry Rolfe. She
took the name Rebecca. The peace that
followed lasted for several years, during
which the English steadily added to their
land holdings from her people’s territory.
In 1616, the Rolfes went to England with
their young son Thomas, where Rebecca
Rolfe was presented to the English court.
She died there of an unknown disease in
1617, and she was buried in Gravesend. In
2006, a delegation of Virginia Indians
visited her grave and honored her as one
of our ancestors who faced difficult decisions and did her best for her people. –Deanna Beacham
Pocahontas
18
I grew up just like
every other child. I went to public school in Chesterfield County. I
always really liked school; I enjoyed learning especially about history
which is something that has definitely stuck with me. I think enjoying
school helped me in becoming an honor roll student. My favorite
school activities were the ones related to music. In middle school, I
was a trombone player in the school band as well as a singer in the
school choir. I was a member of six different choirs throughout high
school and I also participated in multiple high school drama
productions.
One of the fun things I experienced growing up was spending summers and holidays on the
Pamunkey Indian Reservation. My grandparents and great-grandparents lived on the rez (reservation)
when I was growing up and my brother and I and our cousins would go there often to visit family. We
would go swimming in the Pamunkey River, ride bikes, and go fishing which was one of my favorite
things. Some of the foods that that I ate, such as wild turkey, deer, fish and eel, may be different that
what most children eat. One of my favorite childhood experiences, that I still enjoy today, is going to
powwows to see family and friends perform.
Music was my initial focus when I began college at James Madison University. However,
archaeology and history have always been a part of my life and
this was the path I knew I needed to follow. Currently, I am a
graduate student at the College of William and Mary studying
anthropology and archaeology. One of the reasons I specifically
chose to focus on archaeology is the lack of Virginia Indian
involvement in archaeology, which in turn creates an absence of
the Virginia Indian perspective in the portrayal of their past and
history. I want to be an advocate for the inclusion of Native
Americans in
indigenous
archaeology.
Currently, the tribes of Virginia are only recognized
by the state of Virginia and not the United States of America. The Virginia tribes have been trying for
years to obtain Federal recognition and have been unsuccessful.
Ashley Atkins, Pamunkey Indian
“One hope and dream that I have for is that the federal government will give the Virginia tribes the recognition they deserve.” Ashley Atkins
19
Among the Virginia Algonquian people (Coastal Virginia Indians, which included the Powatan tribes), daily
tasks were divided by gender. Men spent most of their time hunting, fishing, engaged in military actions, and
protecting their towns. When they were home, they had to mend fishing nets, construct fish weirs, sharpen
blades, construct bows and arrows, whittle fish hooks from bones, carve dugout canoes, help to clear new
fields for planting, tan hides, and keep a watchful eye over the town in case of outsider attack. Most of the
time men were out hunting. Men proved their worth by becoming accomplished hunters. Before they could
marry, young men had to demonstrate proficient skills in hunting in order to win the confidence of a potential
wife and her family. Venison was the most important meat to the Virginia Indian tribes. Deer skins provided
clothing, footwear and bedding for their families, especially important in the cold winter months.
In the early 1600’s, Europeans raised domesticated animals such as cows, pigs and chickens, eliminating the
need to hunt for meat. Hunting and fishing became leisurely activities for European men. When the historian,
Gabriel Archer, wrote that the Powhatan women did all of the work and the
men simply “hunt and goe at their plesure,” he did not fully comprehend their
culture or way of life. Because of cultural differences, the colonists believed
that Virginia Indian women were over-burdened, while the men were often
idle. However, unlike the European women of the 1600’s, Virginia Indian
women had more freedom to make important decisions, and their opinions
were valued by the men. According to Karenne Wood, in many tribes the
women were in charge of the crops, which meant that they had power over
the tribes’ food supplies. They were also able to inherit leadership through
their family bloodline, enabling some women to become chief.
The Virginia Algonquian women were skilled in a variety of tasks that made them invaluable to their families
and to their husbands. As young women, they learned from their mothers how to make baskets, rope, pottery,
wooden utensils, plates and grinding stones. They were taught how and when to plant the gardens, making
them a vital part of the production of a valuable commodity: corn. When a man asked to marry a young
woman, he would bring meat and furs to impress her. Only after she was convinced that he was a good
provider would she agree to marry him. The women constructed, and may have also owned, the houses.
When the town was moved to a new location, the women carried all of the family’s possessions so that the
men could shoot game or protect them from attack. However, the most important role that a woman could
have was that of being a mother.
Community Life: Roles of Men and Women
Because of cultural
differences, the
colonists believed that
Powhatan women
were over-burdened,
while the men were
often idle.
20
Architectural shapes and construction techniques varied among
the native tribes, on both the east and west coast; however, they
both built versions of the longhouse. Among the Eastern Woodland
tribes, construction began in late spring when the sap level in the
tree was high. Green bark allowed for easy cutting, folding and
stitching the complex shapes which were implemented in the
construction of items such as containers, trays, and shields, as well as
houses, temples, and work areas.
Tall, thin saplings were used to create a barrel-vaulted
framework. The common home was covered with woven grass
mats; more elite members of the community would use large pieces
of bark. For additional insulation in the winter, the walls would be
double layered. Inside, the homes were comfortably furnished with
fur bedding, storage areas, and fire pits with ceiling ventilation.
Frequently, several generations would share one longhouse.
Monacan houses were often circular, shaped like wigwams.
Cherokee houses were sometimes made using the wattle and daub
method, in which sticks are mixed with mud to make an adobe-like
paste.
The Virginia Indians
divided up their territory
in a way different from the
English. They saw
watercourses as centers of
districts, not boundaries.
Waterways were major
sources of food and
avenues of transportation,
and if a waterway was
narrow enough (a mile or
less), the people in a tribe
would build on both sides
of it much the same way
that we would build on
both sides of our highways.
“Town center” was
wherever the weroance’s
(chief’s) house stood…
usually built outside the
towns.
--Helen Rountree
Housing
21
Eastern Woodland peoples clothed themselves with deer hides, articles woven from natural fibers,
and a variety of animal furs. The type of clothing varied in different seasons, between the genders
and from children to adults. In the summer, men wore a buckskin breechclout (breechcloth) and
moccasins. As the weather turned cold, they would add leggings and buckskin or fur mantles
(cape). The women, who spent most of their time cooking, making pottery, building and repairing
houses, taking care of children, and gardening close to home, wore aprons made of buckskin or
woven from “silk grass.” When gathering in the forest, river banks and swamps, they wore leggings
and moccasins to protect their feet and legs. Children wore clothing only for warmth in the winter
months. Colorful and elaborate feather mantles were woven by the women and worn by men and
women of high status.
Hairstyles differed between the many cultural groups that inhabited Virginia at the time of contact
with Europeans. Some accounts record the women’s’ hair as “long and loose,” while others braided
their hair in a single braid with short bangs in the front. Young girls wore very short hair, or possibly
shaven on top and braids in the back. Men of the Powhatan tribes believed that their hairstyle:
shaven or plucked on the right, long and knotted on the left, and short hair on top called a roach -
was mandated by spiritual forces and obligatory for all “proper” men. The lack of hair on the right
side served a practical function; when they were hunting with a bow and arrow, hair would not
catch in the bowstring. On special occasions, some men would decorate the side knot with deer
antler, copper, wings of birds, rattles from rattlesnakes, or shells that would tinkle as they walked.
However, most days, they simply wore long
turkey feathers in their hair knot. Although
facial hair was negligible, young men were
expected to keep their whiskers plucked. Only
the elders and priests maintained thin beards
or mustaches.
Some aspects of adornment, such as bracelets, necklaces, and multiple piercings in the ears and
body paint (as seen in the image, next page) were shared by both sexes, while tattooing was mainly
practiced by the women. The decorative objects used in the pierced openings varied by individual
Clothing, hairstyles and accessories
“Babies were washed daily in cold water
to make them hardy, a practice that both
boys and girls followed throughout life.” -Helen Rountree
22
and included strings of freshwater pearls, small animal bones, copper, and claws of birds, cougars,
bears, raccoons, and squirrels. On occasion, some men would wear small live green and yellow
snakes through the holes in their ears.
Social prestige was displayed by wearing necklaces and bracelets of freshwater pearls, shell beads,
and the most precious of all materials, copper. Copper objects were markers of high social standing
because they were seen as carrying strong personal power. The rarest and most valuable shells were
the marine marginella and other shells from the Gulf Coast that were obtained through a vast
network of trade. The quahog clam shell, easily attained in the Tidewater area, was used to
manufacture "Roanoke,” and tubular beads known as wampum. Pure copper ore was only
available to the Coastal peoples through a trade network that included the Great Lakes. The
Monacan people traded this precious material to Powhatan, who carefully controlled its distribution
among his people.
23
Walking was the main mode of land transportation for
the Eastern Woodlands Indians. However, the dugout
canoe
was used extensively for fishing and traversing the rivers of Virginia. Information regarding the species
of tree used for this purpose was not recorded by the first colonists. However, archaeologists have
unearthed several that were made of cypress. The sizes varied from two- to three- passenger vessels
up those capable of transporting thirty to forty people. The largest of these canoes would have
been used by warriors and hunting parties.
Due to the extensive number of hours required for the completion of a dugout canoe, they were the
most costly item that the Indian people created. The construction of a dugout canoe began with the
felling of a large tree, using fire and stone tools. After removing the bark, carefully controlled fires
were used to burn down to the desired depth. Water was used to keep the fire in the desired
location. After the fire had burned as much as possible without destroying the desired shape, shells
and stone tools were used to complete the canoe. The entire process took ten to twelve days.
Tuck the Turtle wants to know….. What did the Indians use to hollow out the tree?
A. Water B. Fire C. Stone tools D. All of the above
Transportation
24
Tuck the Turtle wants to know….. Can you list some of the words that we use today that came from the Virginia Indians?
Languages
25
Fish constituted a large portion of the diet among the
Powhatan and other Virginia Algonquian tribes. The men
employed a variety of fishing methods including baiting with a pole, line and bone hook, lassoing
sturgeon (catching them by the tail), shooting fish with long arrows that were tied to a line and
trapping them with fish weirs.
Copyright © The Mariners' Museum, Newport News, VA, 2004
Tuck the Turtle wants to know….. What is a fish trap?
Fishing
Fish traps were set by laying stones close together across the river in a "V" shape. The points of the
"V" would lead downstream, and were left open. Long wickerwork cones, about three feet wide at
the opening and about ten feet long, were then placed inside the "V". The fish would swim in and
become trapped by other fish behind them. The Mariners' Museum, Newport News, VA
26
The American shad spends most of its
life in the ocean. However, once a year, it returns to fresh water to lay the eggs of the next
generation. Before there were state and federal programs to help the fish, the Mattaponi and the
Pamunkey tribes were practicing conservation of the shad. During the spring run, the Indians take the
roe (eggs) of captured female shad, fertilize and raise them in captivity. When they are old enough,
they are introduced back into the river. The shad fry (newly hatched fish)
mature and eventually swim downstream to the ocean. Ultimately, the
adult fish return to the Mattaponi in order to spawn and begin the process
anew. Today, the Mattaponi River is home to thousands of shad, thanks to
the efforts of the Virginia Indians.
Tuck the Turtle wants to know… How many miles can a shad swim?
Fish Conservation Today
We like to give back. Saving the spawning shad and bringing the eggs back to the hatch is one way to give back and assure the population of shad for the future. You’re going to run out of resources unless you replenish. It’s going to cause major problems. -Chief Carl “Lone Eagle” Custalow
27
Farming was accomplished without the use of a plow, a beast of burden, or iron tools. The task of
clearing the land for planting corn, beans and squash was time consuming and back-breaking and
therefore shared by men and women. New fields had to be prepared while maintaining the crops
on the nearly exhausted land. Trees had to be felled without the benefit of an iron ax or hatchet. In
order to speed up the process of clearing the fields, the Indians used a technique called slash and
burn. This ingenious method of cutting away the bark at the base of tree and building a small fire
around it allowed them to take down even the largest of trees. In the final step, the entire field would
then be burned in a controlled bonfire. The following year, stumps would be uprooted and seeds
planted in the soft soil. Compared to European fields that were planted in rows and weeded, these
fields would have appeared untidy.
After the fields were cleared, the women took over the task of gardening. The planting season
began in April and ran into June, with new plantings each month. Digging sticks were used to make
holes into which the corn and bean seeds were planted. Later in the season, squash, gourds and
muskmelons were planted between the hills of corn and beans. These three vegetables came to be
known as The Three Sisters, as they work together in the garden. The corn seeds emerge first,
creating a tall stalk around which the beans can vine. The beans supply essential nitrogen for corn.
The squash plants provide shade on the ground around the base of the corn and beans, preventing
the loss of moisture and prohibiting the growth of weeds.
Children of both genders were expected to help in the garden. Digging, planting, watering, and
weeding were among their chores, however, perhaps the most important task was to protect the
crops. Early drawings and prints that were made by the
first colonists depict children amid the fields in small
covered scaffolds, acting as live scarecrows. Considering
the back-breaking labor of clearing and planting a field
and the importance of the harvest for survival, this job
was an important one. Failure to keep animals and birds
out of the field could result in the loss of precious food
stores for the winter.
Farming
28
Anthropologists have called the Piedmont area of Virginia the
“supermarket” of the Native world. Great diversity of edible plants
could be found in the meadows, marshes, forests, and fallow corn fields. Not only did these wild
plants provide variety, but the fall harvest of corn did not always last until the next season, making the
Indians dependent on nature’s bounty. According to the first colonists, the Virginia Indians could only
store enough corn, beans, and squash to last them for about half of the year. The most difficult time
was late spring and early summer, before the gardens yielded crops and before the berries, nuts,
and grapes had ripened. Native women were expert horticulturists, identifying and gathering dozens
of species of plants, berries, nuts and roots that would feed their families in those lean months and
spreading the seeds of those plants for subsequent seasons.
Summertime brought a wealth of delicacies. Grapes, blackberries,
raspberries, strawberries and blueberries grew abundantly in Virginia,
thriving in exhausted corn fields and along sunny paths. Red mulberry and
persimmon trees were so valued for their fruit that sometimes the Indians
would build their homes near the trees. Because the mulberries ripened
about the same time as the corn and beans, the women would boil them
all together in a stew. Wild onions, native garlic (ramps) and other greens
were also used for seasoning.
In the fall, Indians would gather a variety of nuts
such as acorn, walnut (bitter pecan), hickory,
chinquapin and chestnut. The job of using a
mortar and pestle to crack open the nuts often
fell to the children. White oak acorns were
popular for their nutritional value. Nut meats
were often processed to make oil, flour and a type of milk. “Walnut milk” was highly prized as a
delicacy. Even the shells were used – boiling them to remove tannin to tan leather and to produce
dyes.
Flour was made from an assortment of seeds, roots, and grain. Corn flour was abundant throughout
the winter, but when it was not available, the seeds of wild grasses or the rhizomes (root system) of
the tuckahoe plant were also used.
Gathering
According to English accounts,
mattoume – a Virginia Indian bread
made from wild grass seeds, was
best when buttered with deer fat.
29
Native Tobacco
Although the women of the Powhatan
tribes tended the vegetable gardens, it is
generally believed that the men
managed the cultivation of tobacco.
30
Tuck the Turtle wants to know… What type of toy did the Indians make after the fall harvest?
The Three Sisters: corn, beans, squash
By planting three plants in one hill, they work together.
The leaves of the squash provide shade, preventing
moisture from evaporating and weeds from growing.
Beans provide essential nitrogen for corn. The stalks of
the corn give the beans a pole on which to vine.
The Powhatan tribes, like
other Algonquian Indians,
used no fertilizer on their
fields, and after a few years
they would leave some
fallow and move on to
others. Land was “owned”
strictly by usufruct (the
person who was farming it
at the time). Ultimate
ownership remained with
the tribe. Since dwellings
were made of perishable
materials, women found it
expedient to build new
houses near their new fields.
The English eventually used
this practice of
“abandonment” to their
own advantage, while the
Indians remained woefully
uncomprehending of land
sales that became
“forever.”
--Helen Rountree
31
Have you ever chewed wintergreen gum? Just under the bark of a tree is a layer called the “cambium.” In the black birch, that layer smells like oil of wintergreen. The Indians would chew on the twigs from the black birch to clean their teeth and sweeten their breath. Tuck the turtle wants to know …. How old is this tree? Hint: count the growth rings.
Black Birch
32
There are many different types of oak trees. Some have leaves that look like the ones at the bottom of this page. Others, like the pin oak, have pointed tips on their leaves. Do you know what type of food the Indians gathered from the oak tree?
Tuck the turtle says…
If you said, “acorns,” you are right! The Indians would gather the acorns in the fall. Because nuts have shells, they could be stored for use throughout the winter.
Oak Trees
33
Many native peoples fashioned a variety of functional items from dogbane hemp. The fibers of the
plant were hand-rolled to create a string that was stronger than cotton.
• Fishing: Even when wet, it keeps its strength, making dogbane an exceptional material in the manufacture of fishing lines and nets.
• Hunting: Dogbane cordage was invaluable to hunters for creating objects, such as bowstrings and nooses for snaring deer, rabbit, and grouse and other game birds.
• Clothing: Women valued its flexibility and strength for the construction of moccasins, clothing, straps, woven bedding for baby cradles and carrying nets.
• Harvesting: Stems of the plant were gathered in late fall, when the reddish-brown stalk could simply be sniped off at ground level. When dried, the outer bark was removed, and the stems were split. The inner plant fibers were then fashioned into cords by rolling and twisting with the hand on the bare thigh.
Tuck the Turtle wants to know…..
• Where do we get our fishing line and shoe strings? • Where did the Indians get their fishing line, shoe and bow strings?
Hunting, fishing, clothing and building longhouses required ropes and strings. These ropes
could be made from animal sinew and from a lot of different kinds of plants such as milkweed,
dogbane, nettle, and the bark of the mulberry and cedar trees. However, dogbane was one of the
Indians’ favorite plants for making rope and string. The plants were cut down in the fall after the first
frost, which is when all of the milky sap in the stems dried up. Then they were hung up in bundles to
dry. By twisting the fibers together, they made a very strong rope or string.
Apocynum cannabinum: “away dog”‐ “like hemp”
Fun Fact: Did you know that a dogbane rope can carry several hundred pounds of weight?
Dogbane
34
Hemp DogbaneAll parts of this plant are toxic. It is poisonous to animals, thus the name dogbane. This plant is common throughout the United States and was used for cordage by many native peoples.
35
Native people gathered much of their food from marshland and forested areas. Tuckahoe, a plant
found in swampy areas, was a staple in their diet, providing starch when corn was not available.
Digging up the starchy rhizome (root) was difficult and time consuming but
provided nutrient-rich foods. Tuckahoe and other water-loving plants were
so important to the native peoples that ethnohistorian Helen Rountree refers
to marshes as “breadbaskets.” From these swampy areas, Indians also
harvested the roots of spatterdock, yellow pond lily, and the seeds of other
marsh plants such as pickerelweed and wild rice.
Because tuckahoe is rich in toxic oxalic acids, it must be processed before it
can be consumed. The women prepared the rhizomes by baking or
bleaching them in the sun to release the toxins. Once cured, they could be
crushed and pounded into flour for making bread and cakes.
Recently, small particles of tuckahoe have been discovered on grinding
stones at the Maycock's Point Site in Prince George County. According to
anthropologist Carole Nash, “The work at Maycock's is very exciting because
it gives us evidence of large-scale tuckahoe processing in the Middle Woodland -- ca. 2000 years
ago.”
Tuck the Turtle wants to know….. How did the Indian mothers make bread for their families?
If consumed without
removing the toxins, tuckahoe makes the mouth and digestive tract feel as though hundreds of needles are being stuck
Fun Fact: Did you know that some plants have roots, some have bulbs and others have rhizomes? Roots are thin and
look like strings. Bulbs are fat like a ball with roots. Rhizomes are long and fat like the root system of the iris.
Tuckahoe
36
Tuckahoe Tuckahoe grows throughout the darkened states indicated on the map. It was an abundant food source for all of the Eastern
37
Sassafras Sassafras was used extensively by many American Indian tribes to treat fever, diarrhea, cough, eyesores, bee stings, wounds, cuts, sprained ankles, and bruises. The leaves were used fresh as a spice, much like bay leaves, for flavoring in meat soups. Leaves were dried and pounded and used as a thickening agent and to add flavor to foods and soups. The roots make a pleasant-tasting tea. –USDA NRCS
38
A Guide to Writing about Virginia Indians and Virginia Indian History As a result of the events and attention of 2007, more opportunities exist for writing about Virginia's tribes and American
Indians. In the spirit of mutual benefit for writers and the Virginia Indian communities, the Virginia Council on Indians
offers the following helpful suggestions:
1. Take care when using the phrase American Indian, Native American or Virginia Indian “culture.” There were
numerous Indian cultures in Virginia, and hundreds in North America. Unless you are referring to only one
tribe, this word should be plural.
2. Avoid using plurals of names of nations when referring to our people as a group, as in “The Chickahominies
shared a reservation with the Mattaponis in the 17th century.” When referring to a tribe as a group by their
tribal name, the name should always be singular and the verb form plural: “The Monacan were recognized by
the Commonwealth of Virginia in 1989.”
3. If possible, seek opportunities to mention American Indians who lived in Virginia before the Europeans
arrived, and to show the continuity of our existence here through time into the present. The use of words such
as "extinct" or "disappeared" in referring to tribes gives the reader the impression that there are no descendents
today. Similarly, the use of "discovery" for a European group's first exploration of Native territory implies that
the Natives' use of the land and water was unimportant.
4. When writing of modern events, try to avoid referring to Indian songs as “chants” and to Indian powwow
drums with overly dramatic adjectives such as “throbbing.” Use the term "regalia" rather than “costumes” for
American Indian clothing worn for powwows or ceremonial events.
5. Use discretion when using the word “village” to describe any historic Indian community. Even the 17th
century English usually called our communities “towns”, as distinguished from temporary “camps” used in
seasonal visits for hunting, fishing, and harvesting oysters or various plants for food, medicine and life
functions. Terms like “village” and “hamlet” consistently applied to Native American communities imply that
our towns were primitive or quaint.
COMMONWEALTH of VIRGINIA Virginia Council on Indians
P. O. Box 1475, Richmond, VA 23218
L. Preston Bryant, Jr. William P. Miles Secretary of Natural Resources Chair
39
6. Use caution when describing elements of Native cultures in terms that simplify or marginalize, such as
"gardening" for "agriculture," "myths" or "legends" for "history," or "woodlands survival skills" or “lore” for
"science." Similarly, words referring to historic conflicts or intercultural interactions may unintentionally
connote values, such as describing tribes as "friendly" or "hostile" according to how the Indians reacted to
incursions by Europeans.
7. Avoid referring to the paramount chief Powhatan as “Chief Powhatan” as if he were an ordinary chief, or by
his informal name Wahunsunacock, when writing about him as a leader. It is appropriate to refer to him as
Powhatan, the name (and name of hometown) that he took when he became paramount chief, before the
English came to Virginia. This is what other Indian nations called him. The English terms “king”, “emperor”
and “ruler” are also inappropriate, as they are imperfect English translations used by the colonists who did not
understand the nature of his political organization.
8. Powhatan’s tributaries (the tribes that paid tribute to him) are best referred to as a "paramount chiefdom" or
“paramountcy” or by using generic terms such as “the Powhatan tribes”, when referring to these tribes at the
time of English contact. They did not constitute a “chiefdom”, a "confederacy" or a "nation." They were not
sub-tribes, but individual nations that paid tribute to the same paramount chief. The only "Powhatan nation"
was the tribe located to the east of Richmond on the James River, where the paramount chief came from
originally. Because not all of the Virginia Algonquian tribes were tributaries to Powhatan, please avoid
referring to all Virginia Algonquian tribes collectively as “Powhatan Indians.”
9. Virginia Algonquian cultures (indeed, most North American Indian cultures) were matrilineal. A child’s status
(such as being eligible for leadership) was determined by the mother’s status, not by the father. Powhatan’s
high status wives were known to the English colonists by name, but the mother of Pocahontas was never
identified. Therefore avoid referring to Powhatan’s daughter, Pocahontas, as a “princess.”
10. Use caution when referring to Pocahontas, her age (she was born in 1597), and the events of her life. It is
important to note that opinions differ strongly on the alleged “rescue” incident at Werowocomoco in 1607.
Some think it happened much as Smith described it in his 1624 writings, although he did not mention the
incident at all in his earlier writing of his time at Werowocomoco. Others think it never happened, and still
others believe the event occurred, but was an “adoption” ritual that was misunderstood by Smith. Many
Virginia Indians believe that her role as a child was overemphasized by the English, and that historians
frequently overlook or misinterpret her adult actions.
11. Take caution to prevent misinformation about Virginia Indian history, such as incorrect population estimates,
referring to the Virginia Algonquians as “Algonquins”, or to the Siouan speaking tribes of the piedmont as
"Sioux", misspelling the names of tribes, the misrepresentation of events, and using inappropriate language,
such as describing periods of intensified English/Indian conflict as “wars.”
40
12. Avoid using only non-Indian “experts” as sources of information about Virginia Indians, whether historical or
contemporary. This often results in errors in both historical and modern information, and in the use of
inappropriate words, as shown in some of the examples above.
13. Please check the facts and use multiple, reliable sources. The Virginia Council on Indians office can
supply background information, suggestions for resource material, Virginia Indian history, and
contact information for both Native and non-Native scholars who work with the tribes. It can also
supply contact information for the tribes and referrals to the appropriate tribal leaders and scholars
among the Virginia Indians as sources for interviews and quotes. The office can be reached via email
at [email protected], or at telephone number 804-225-2084.
Tuck the Turtle wants to know…. What is the difference between a COSTUME and REGALIA?
A costume is an outfit that your wear when you want to pretend to
be something that you are not. If you dress up as a pirate for a
costume party, when you take off your eye-patch, you are not really
still a pirate.
Regalia is the special American Indian clothing worn for powwows or
ceremonial events. When an Indian removes his regalia at the end
of a powwow, he is still an Indian. Many hours are spent sewing,
beading, and perfecting these outfits. Some of the items, such as
feathers, sacred bundles, and medicine wheels are considered
41
Activities
Can you write your name using feather shapes? Here are some sample letters:
Did you know that Virginia Indians did not wear “War Bonnets”? These are worn by some Plains Indian tribal leaders, not the Eastern Woodland Indians.
What type of feather did the Virginia Indians like to wear (and still do, for ceremonial occasions)? (Hint: It was NOT the eagle feather)
42
Word Find
T I P H N H M M D O I Y S O Y R G HC U M T S A K O N R C N A N A N W AU T D G H A O C O K U I I N I H O NF G S P U L U Q O U I M A R T C W NU Y C N N G U Q K N O O E O M N W GY R E T T O P A S H N H B H P E O IC T N K I N O P A T T A M R E P P US M U A N Q A K O A C K H O S I S HP O N C G U C U G C S C I A E N A GD N I M K I M N O S A I E A P O S NC A K O H A P A F I S H T R A P S IC C S C O N H O P O S C O C R A A MC A K T P D N O M E S N A N G T F RM N C C U C B S E I R R E B T T R AT O U L O N G H O U S E C I N A A FE E B P I R P O W H A T A N G M S HH T P R O P N T R F I S H I N G C AB E A N S P W C G E N A B G O D T AR A E S S D A E B L L E H S O R I A
Algonquian beans berries
buckskin canoe Chickahominy
copper corn dogbane
drum Eastern Chickahominy farming
fish trap fishing gathering
grapes hunting Iroquoian
longhouse Mattaponi Monacan
Nansemond nuts Pamunkey
Pocahontas pottery Powhatan
powwow Rappahannock sassafras
shell beads Siouan squash
tobacco tuckahoe Upper Mattaponi
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1. Place four or five cornhusks on top of one another. 2. Tie the straight ends together tightly. 3. Trim if needed. 4. Turn upside down and pull long ends of husks down over the trimmed edges. 5. Tie with string to form the "head." 6. Take another husk, flatten it, and roll into a tight cylinder. This piece, which
becomes the arm, may also be created by braiding three thin pieces of husk. 7. Tie each end with string. 8. Fit the arms inside of the long husks, just below the "neck." 9. Tie with string, as shown, to form a "waist." 10. Drape a husk around the arms and upper body in a crisscross pattern to form
"shoulders." 11. To make a skirt, use four or five husks, straight edges together, and arrange around
waist. 12. Tie with string. 13. If you want to make legs, tie legs with small strips of husks or string.
Corn Husk Dolls
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Moria Oden (Monacan) Drums are a very important part of powwow dancing for many tribes. Six men would play this drum at one time. How many drum sticks did each one have?
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Moria Oden (Monacan) Did you know that mothers helped to train the young boys to hunt? Before breakfast, moms would toss a piece of moss or some sort of target into the air. With his bow and arrow, the boy had to hit the target to the mother’s satisfaction. Only after he was successful would he be allowed to eat.
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Moria Oden (Monacan) Grandmothers took care of the babies while the mothers were doing other chores. This was an important task because the young women needed to raise crops in the garden and gather berries and nuts. Today, Indian grandmas still help to raise children.
This is Bertie Branham, a Monacan grandma and basket maker, with her granddaughter.
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Fast Facts: Virginia Indian History
Karenne Wood (Monacan), Director, Virginia Indian Heritage Program
1. Native peoples have lived in what is now called Virginia for as many as 15,000 years. The Cactus Hill archaeological site is among the oldest in our nation.
2. The population of Native peoples in 1607, in what is now Virginia, may have been as high as 50,000. Up to 90 percent of indigenous people died from European diseases—not warfare—after their first contact with Europeans in 1492.
3. Native peoples do not think of the Western hemisphere as a “New World.” 4. Because American Indians were not Christian, European peoples felt it was their duty to claim the
lands they occupied. They believed God had ordained them to possess such territories throughout the world.
5. However, Virginia was not founded by English colonists for “religious freedom.” The Virginia Company was primarily an economic enterprise, with corporate investors.
6. Powhatan was the paramount chief, the mamanatowick (spiritual leader) of many tribes in 1607. He believed in a Creator.
7. Powhatan’s daughter, Pocahontas, was about 10 years old when the English arrived. Scholars argue whether or not the legendary “rescue of John Smith” actually happened. If it did, it was most likely a Native ritual misunderstood by Smith. Pocahontas was a child. She did not fall in love with John Smith. She was not an heir to Powhatan’s leadership; thus, she was not a “princess.”
8. Once the English colonists established dominion over Virginia Indian lands, they passed laws permitting Indian people to be killed for various reasons. “Friendly” Indians were required to wear silver “badges” issued by the Virginia Governor, symbolizing their allegiance to the colony.
9. The Treaties of 1646 and 1677 between the King of England and the Virginia Indian tribes established terms of peace. Two tribes, the Pamunkey and the Mattaponi, have continued to observe the tribute required by those treaties. Every year, on the day before Thanksgiving, they present a tribute of fish and game to the state Governor.
10. Virginia first passed “race laws” in 1705. These laws described Virginia Indians and other peoples of color and regulated their activities. Additional laws were passed during the 1800s. The Racial Integrity Act of 1924 declared that marriage between people of color and people determined to be white was illegal, and those who violated the law could be sent to prison.
11. Walter Plecker, head of the division of vital statistics in Virginia for more than 30 years, was a staunch eugenicist and white supremacist. He changed many Indian people’s birth certificates, without any scientific proof, from “Indian” to “colored.”
12. Virginia Indians students were not permitted to attend public schools until 1963. Mission schools, located near tribal populations, provided education up to seventh grade. For some tribes, high school education was not available at all. For others, the only option was to send their children to schools operated by the U.S. Bureau of Indian Affairs, located as far away as Oklahoma. Children who had never left their home counties were given $200 and a train ticket. They were not able to return home until the school year ended.
13. Eight Virginia tribes were recognized by the state of Virginia from 1983-1989. Although more than 560 tribes are recognized by the federal government today, the Virginia tribes are not. Six of the eight Virginia tribes have submitted a bill to the U.S. Congress requesting federal acknowledgment of their sovereign status. Their motto: “First to welcome, last to be recognized.”
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Credits Chief Stephen Adkins (Chickahominy) Ashley Atkins (Pamunkey) 1590 Theodore De Bry engraving of Algonquian Indian men making a dugout canoe Chickahominy Indians Eastern Division Maps by Keith Damiani, Sequoia Design Deanna Beacham (vignettes) http://www.geneticmaize.com/ (image of three sisters) The Library of Virginia The Mariners' Museum, Newport News, VA (fishing) Mattaponi Fish Hatchery and Marine Science Center Mattaponi Indian Reservation Monacan Indian Nation Nansemond Indian Tribal Association New York State Museum (image of longhouse) Carole Nash, personal communications Moria Oden (Monacan) Powhatan Red Cloud-Owen (Mohawk /Chickahominy) Pamunkey Indian Museum Pamunkey Indian Tribe Simon Van De Passe, 1616, Pocahontas, National Portrait Gallery Rappahannock Tribe Helen Rountree, personal communications (tuckahoe) (Much of the information in this booklet was derived from the research of Helen Rountree) Teachersfirst.com (cornhusk doll instructions) Upper Mattaponi Indian Tribe United States Department of Agriculture, Natural Resources Conservation Services: Plants Database University of Oklahoma: biosurvey images (tuckahoe) Virginia Council on Indians http://indians.vipnet.org/resources.cfm Virginia Museum of Natural History Virginia Foundation for the Humanities http:www.virginiafoundation.org Virginia Indian Heritage Program http://www.virginiaindianprogram.org Support and funding at James Madison University was provided by: Edith Carrier Arboretum College of Education College of Visual and Performing Arts Department of Art and Art History Interdisciplinary Liberal Studies International Beliefs and Values Institute Madison Art Collection Office of International Programs In Our Own Words: Voices of Virginia Indians, Directed and Produced by Danielle Moretti-Langholtz, Ph.D., Department of Anthropology, College of William & Mary The exhibit and booklet would not have been possible without the editing and patience of Karenne Wood (Monacan), Director, Virginia Indian Heritage Program.
